Sermons on Jonah, Lecture 21
THE XXI. LECTVRE.
The chiefe poynts. 1. Men in authority are to excite other to deuotion. 6. Prince… may compell to the externall meanes of Gods seruice. 8. The greatest are to gouerne by aduise. 11. Commendation of fasting. 12. Difference of meates maketh no fast. 13. Concerning Lent. 14. Of superstitious and immoderate fasts. 15. In colder countries men cannot fast as in the hoter.
Ionah. 3.7.
And he proclaimed and sayd through Niniueh (by the counsell of the King and his Nobles) saying: Let neither man nor beast, bullocke or sheepe tast any thing, neither feede nor drinke water.
IN the verse before going, you hauehave heard of a king, who vponupon report of the preaching of a Prophet, which denounced destruction both to him and to his, did humble himselfe in incredible manner. For sitting in his throne, and seate of royall estate, he commeth downe from it, and being attired with princely attire, he putteth that off him, and seeming for his person to be no better, then any of his subiects, he goeth yet farther, and as one meaner then the meanest, putteth sackcloth on him, and sitteth him downe in ashes. But as in the naturall body of a man, it is not sufficient that the heart alone be warme, but the heat of it must be a propagating heate, which may breede the like in the rest of the members, and be orderly diffused to the exteriour parts, euen the hands and feete, which are the remotest portions of that foreign or little world; and if this be not done, the heart doth not performe the office expected: So in this ciuill regiment and politicke place, this Prince doth not thinke, that he hath completed that which lyeth on him to do, if himselfe be throughly warmed with heate of deuotion, vnlesse his people also do participate that qualitie, and be brought euen feelingly to know their owne miserie, that so they might worke meanes to appease the Lords displeasure. This was a good motion, as at the first to heare with that zealous king Dauid, what the Lord God would say concerning himselfe,Psal. 85.8. Psal. 122.1. so to be glad also when other would say to him, We will go into the house of the Lord, nay more, to be a spurre to hasten them thither by crying,Psal. 34.11. Come vnt… …e you children, I will teach you the feare of the Lord. Fire desireth to breede fire. The custome of the hard rocke, is to turne that earth which is ioyned to it, into stone. A sensible obiect receiued once in the ayre, striueth to multiplie his species, as farre as it may. And in like sort the soule which is truly conuerted to grace, loueth to conuert other. A good seruant doth thinke it the honour of his maister, and consequently his owne best contentment, to see many other as well as himselfe, clothed with his Lords liuery. It is the enuious person, who grudgeth his neighbour a light from his light: but the sanctified creature, is more readie to offer information in holy things, then other to receiue it. The good man desireth to make other good also.
2 This maketh the king of Niniue, who for his owne part had tasted of remorse and anguish of conscience, for his offence toward the Highest, to be willing that his subiects should runne to the same fountaine of sorrow & teares, that with many grones of heart, and much weeping of the eyes, and many hands lift vp, the long suffering God might be mooued to compassion. And if this did not suffice, then his farther desire was, that the emptinesse of the reasonable creatures, and hunger of the vnreasonable ones, euen the oxen and sheepe and cattell, which should breake foorth into bellowing, & bleating and out-crying, might extort and wring foorth commiseration. For I may well vse that speech,Matth. 11.1… in the same sence that the kingdome of heauen is said to suffer violence. And therefore taking counsell of his most honorable Nobles, and Princes, and Senatours, he putteth foorth an Edict, and most solemne Proclamation through the streetes of the citie, that eueryevery mothers child, be it male or be it female, young or old, or bond or free, should enter into abstinence, and put on sackcloth and pray, but especially with a hatred should turne away from sinne. And to make the stronger out-cry in the eares of the Almightie reuenger, the brute beastes should be vrged by the pinching of their bellies; to make a rufull noyse, that these conioyned complaints might preuaile and work out merciemercy. A good consideration of a heathen man, which as a glasse may be set before vsus who be Christians by profession, and may also teach vsus something▪ which is very well worth the learning. Which that we may vnderstand with better facilitie, may it please you to consider with me, first the induction to the Proclamation, which is here proposed by the Spirit of God: & that is by a double circumstance, one that he proclaimed through Niniue, the other that he did it by consent of his Nobles. And secondly, the Edict or Proclamation it selfe. These I am now to lay open to you, as the Lord shall inable me.
He proclaymed.
3 It is for no small matters, that Princes and mightie rulers are set ouer people, and countries, and cities; not alone to braue it in pompous apparell, or by externall helpes to make shew of maiestie; for the most coward, the veriest foole, yea an image may in great sort performe this. But there is required of them a superuising care, and diligent respect, that their people should do well. By doing well, I meane hauehave welfare and prosperiti…, and be free from plagues and punishments. So Moyses being in the wildernesse, did exceedingly desire that the Lords blessing might abound vponupon his people: and so also did Dauid, when in the time of the deuouring pestilence, he said vntounto his maker, I hauehave sinned, 2. Sam. 24.17ye… I hauehave done wickedly, but these sheepe what hauehave …hey done? But principally I vnderstand by doing well, that they should do their dutie, walke in feare of their maker, serue him with their heart, be informed in true religion, pursue that which is vertuous,Ios 23.2. Cap. 24.2. flye from idolatrie and sinne. See how great the care of Iosuah was, that the children of Israel euen after his death should sticke fast to the Lord, and not do as the Gentiles, but keepe their faith entirely.1. Chr. 29.2. So Dauid by his owne example stirreth vp his subiects, to offer part of their riches to the building of the Temple, yea calleth on them by plaine words, and when he seeth it willingly done, he taketh much comfort in it. And which is most of all,18. he prayeth the God of Abraham, and Isaac, and Israel, still to keepe that deuotion in the minds of his people, and to prepare their hearts vntounto him. In another place the deuout mind of Iehosaphat is liuely expressed,2. Chr. 17.7. who sent abrode his Princes, and his Leuites ioyned with them, that first they might teach the men of Iuda, the law of Moyses and the Scripture, that so they might know the way to walke vprightly and holily:Cap. 19.…. and then afterward his Iudges, to see whether they liued according to their knowledge. And there was neuer King, who was commended in the Scripture, or by iust and true desert in Christian common-wealth, but he did take such a course. They who failed in this▪ may be thought to faile in all: for this is the very scope wherefore Kings are ordained.
4 It is no question in holy Writ, but that the Lord requireth, …hat eueryevery man should embrace and frame himselfe to his commaundement: but he hath solemnely appointed the Monarkes of the earth, to see this to be done. He hath committed the charge of their inferiours to them, and doth expect from thē such executions and accomplishments, as may bring the neckes of their subiects vnderunder the yoke of Christ. Therfore he hath armed them with the highest authoritie: therefore he hath giuen them the helpe of wise aduisers: therefore oftentimes he enricheth thē with graces extraordinarie, partly being carefully infused by education, and partly immediatly inspired by his goodnessed, that so they may be able to foresee with wisedome, what the common sort do not thinke of, and to discerne with iudgement, and to preuent with diligence, and with violence to restraine from enormities and obliquities. And to remember them thereof, he giueth them titles accordingly: as rulers, that they may rule them with a faithfull and true heart;Exod. 18.…1. which cannot be done, but by teaching them obedience to the highest ruler. So, fathers of the people,1. Chr. 2.24. that as parents are bound to traine vp their children in the feare of the Lord,Ephes. 6.4. and by naturall affection to worke them all happinesse that may be, and intend them all good, so these should do to their subiects, who are placed vnderunder their gouernment. In like sort they are called shepheards, …o watch ouer them, to keepe them from the wolues and foxes of heresie, of idolatrie and schisme, of Satanicall resolutions, and to better their pasture, as conueniencie may yeeld. The heathen Poet did vse this name to Agamemnon his King:
—Homer. Ilia. 10. foreign.
Agamemnon the shepheard of the people. But they are put in mind of their du…ie, by nothing more significantly then by calling them heads, whereby he letteth them know, not so much that they are placed vppermost in the bodie,Numer. 1.4. but how they are placed, & why they are placed, that is, with eares to heare what is good for all the bodie, with smelling and tasting to choose what is wholesome, with the toung to speake what will helpe, or what will hurt: but especially with the eyes to see a great way off, which way the feete should walke, the stomacke should be releeued, the bodie should be cherished, and euer to thinke, that the rest of the parts are so vnited to it, that all make but one in the coniunction of the whole. God doth require this of the heads of lands and nations, that in the middest of daunger, they should not be winking with drowsie eyes, but see what is comming, and withdrawing themselues, withdraw their people also. And there is no one thing, which he will so seuerely exact of them in the day of iudgement, as an accompt for this. For albeit there must be a reckening for the actions of themselues, how they hauehave bestowed themselues, yet because many thousands are more then one soule, the accompt for their charge shall more strictly be stoode vponupon.
5 Inferiour Magistrates may herein take instruction, that it is not for themselues, that they are hoissed to their places, but to the good of other. Be they neuer so eminent for sanctitie or synceritie, it is not enough, vnlesse they whom they rule, do sauour like to themselues. God expecteth of each of them, that they and their houses,Iosuah. 24.15 as Iosuah said should serue him, euen so many as they rule ouer. And that if a blessing come vponupon them, it should like Aarons ointment droppe from the beard, to the skirts of their clothing; that the low valleis may hauehave the benefite of that fruitfull raine, which falleth vponupon the mountaines. And if plagues and woes should come, that then the rest should be retired from the daunger of the shot, as well as the fairest. That there should be a foreign, and naturall affection to all that be in their custodie, principally to saue them from the wrath which is to come, and afterward to encourage them, that they go with an vpright foote; to quell that which is rebellious, to take pitie vponupon the weake, to rectifie the vntoward, to thinke that to be the field wherein God hath bestowed them, and they will striue to make it like the Paradise of the Highest, by planting choise plants in it, by pruning them, by watering it, by fencing it and hedging it, by keeping out the boare; to take comfort in the beautie and prosperitie thereof, and to delight in all happinesse which shall befall vntounto it. Thus the faithfull steward doth, being alwaies pleased best when the common good doth flourish; not thinking himselfe a bodie besides the publike bodie, and so as two substances to be contradiuided things, and all well which is scraped and scratched away from the members, but a head vntounto that bodie where and in whom he liueth, and so to hauehave a fellow-feeling of the sufferings of other. This doth well in all things, but in nothing so much, as vrging them to ayme at things celestiall; to beg of God the continuance of his graces vponupon them; or to intreat him to be pleased, to turne away that furie which is comming out against them. And in this last case, the king of Niniue may well be proposed as an example very singular, who thinketh not his dutie to be discharged at all, vnlesse besides the subiecting and debasing of himselfe, he do stirre vp his people to a liuely apprehension of the state wherein they stoode, that they as the followers, & he as the leader, but both they and he, & he as well as they, like humble suppliants might make intercession, to recouer Gods fauour, or at least to be pardoned. He sheweth himselfe a man worthie to beare a scepter, worthie to weare a crowne, who is so considerate as to thinke, that since they should hauehave part of the punishment, he might do well to bring them to part of the penance.
6 Now as this in generall is gathered of that act, which is imported to vsus, by the scope of this verse & the next, so I iudge that some farther matter is naturally yeelded in this, that he put foorth a precept or mandamus, an imperiall Edict, and an vrging Proclamation, that eueryevery one should fast. And this is, that Princes by the prerogatiue of their dignitie, hauehave vnderunder God a power, not onelyonly to animate, and encourage, and exhort, but by commaundement to constraine, and by lawe to enforce their people, to the performance and practise of those religious proceedings, which they warranted by the word shall thinke fit. They may ordaine lawes in Ecclesiasticall causes, as we commonly terme them, and vse compelling meanes to bring men to God. He who should dispute this against the Church of Rome, may easily declare out of the Scriptures, both in particular and sufficiently, concerning all the circumstances whereupon they do stand, that it is holy & iust which our Princesse doth claime, and our Church doth maintaine.Th. Bilsonus Episcopus Wintoniensis. Ioh. Rainoldus in colloquio cum Harto. 1. Reg. 2.27.35. 2. Reg. 12.4. 2. Chron. 19.4. ca. 30.1. c. 34.3. And this most plentifully hath beene shewed in excellent workes extant to the view of the world. Therefore it shall be enough for me, now to touch and go. Wise Salomon deposed Abiathar from the Priesthood, and placed Sadoc in his roome. Therefore Princes may depriue their Bishops of their dignities, if they deserue it, and place other in their steede. Iehoash doth call the Priests to an accompt, for their negligent carelesnesse in repairing the Temple. Good Iehosaphat, Hezechiah, and Iosiah do make lawes, for the recalling and exercising of the seruice of God; they restore it and renew it according to the lawe: and therefore Christian Princes by their example may do the like. And if we will looke lower, how great was Constantines care for setling the faith of Christ? how did he labour both in the Nicene Councell and otherwise? Doth he not call himselfe,Euseb. de vita Constantini. lib. 4.24. as Eusebius reporteth, a Bishop out of the Church? Others were Bishops within the Sanctuarie, because they were to preach and administer the Sacraments; but himselfe one without, by reason of his care to discharge that dutie which was imposed on him. How many lawes did he make in causes of the Church?Legum Frā ciae. l. 1. & 2. and Theodosius after him? yea this prerogatiue was retained, vntill the time of Charles the Great, and Lodouicus after him, as appeareth by so many decrees extant to this day. These and many other knowing more fully then the Niniuite spoken of by Ionas did, that God had appointed them to beare the sword not in vaine,Rom. 13.4. made Edicts, and put out Proclamations, to commaund men to the exercise of Christian deuotion. Yea some of them went farther, and by lawes repressed diuerse heresies, and enforced men to an embracing of the Orthodoxe Catholike faith.
7 A matter which may seeme most straunge, and improbable vntounto such, as in truth mistaking the issue of this question, do much vse that Maxime, Fides non cogitur, faith cannot be enforced. It is very true that faith is an assent of the inward man, which indeede cannot be extorted, (if we will speake of the actuall and complete apprehension in beleeuing) for in that there must be a willing framing of the mind it selfe from within. But the meanes whereby men get faith, are visible and externall, as the hearing of the word, the receiuing of the Sacraments, the repairing to the Churches where religion is set foorth, the flying from the Synagogues of heretikes and schismatikes, lest other should be infected: the forbidding of their assemblies: and these things Princes may not onelyonly vse and set on foote, but they are bound by dutie to the highest Lord, to exercise and execute them.2. Chr. 34.33 Iosiah in his feruent zeale compelled all in the land, or bound them as other translate it, to serue the Lord their God.. And his deed is commended. Doth not Christ in the Parable shew,Luc. 14.23. that he who made the banket bid his seruants go foorth, and enforce them vnderunder the hedges to enter into his house, foreign, compell them to come in: out of which text Thomas of Aquine doth conclude and resolue,Aquinas. 2.2. q. 10. a. 8. Soz. l▪ 7.12. that men are to be enforced vntounto faith. Theodosius tooke this course as we reade in Sozomen, when he made most seuere lawes, & put foorth Proclamations against all those who crossed the streame of the Christian religion; and yet many of those lawes were as the same authour obserueth, but onelyonly in terrorem. And that so much the more argued his religious affection, that he rather sought by frights and threats to winne them, then by rigorous seueritie, vnlesse against his will he should be constrained to chastise them by their obstinacie and intemperate behauiour. Neuer any of the Fathers of the Primititiue Church, did more ponderously consider of this question, then Saint Austen did, and accordingly without any scruple he giueth his opinion, resoluing this doubt.Aug Epi. 48 In one place, The Kings of the earth may serue Christ, in making lawes for Christ. And in another: The Emperours when they commaund good, Epistol. 166. Lib. 2. contra secūdam Gaudentij Epistolam.it is none but Christ who commaundeth by them. Againe: God doth not looke for the helpe of worldly warfare, when he rather bestoweth it as a benefit on kings when he inspireth into them, that in their kingdome they should take order, that the commaundement of their Lord should be done. For vntounto whom was it said, And now you Kings vnderstand, be learned ye that are Iudges of the world? And when some disliked this position,Tract. 11. in Iohan. Et quomodo redderent rationem de imperio suo Deo? in another place he speaketh fully to them: They do maruell because the Christian powers are stirred vp against the detestable dissipatours and scatterers of the Church. But should they not be mooued? And how should they yeeld an accompt of their gouernment to God? Let your charitie obserue what I speake, because this pertaineth to the Christian Kings of the world, that they should be willing that in their times, that Church their mother of whom they are spiritually borne, should be peaceable. I deny not but some of the auncient who liued a little before Saint Austens time, and had not experience so much in this behalfe as he had, were of a different opinion, and therefore they spake otherwise. As Lactantius:Lactant. Diuinar. Instit. lib. 5.20. There needeth no violence and iniurie, because religion cannot be enforced: the matter is rather to be dealt in by words then by stripes, that so there may be a will. So Athanasius speaking against the Atrians,Athanas. in Epistola ad vitam solitariam agētes. who by stripes and imprisonment did seeke to draw men to their opinion: It is the propertie of holy religion, not to enforce but to perswade. For the Lord not enforcing but leauing libertie to the will, said openly to all: If any of you will come after me: And to his Apostles, will you also be gone? Gregor. Nazianz. de vita sua.And so Gregorie Nazianzen, I do thinke it fitter to perswade then to compell. This was the iudgement of them, who liuing not in times altogether so setled, as God sent afterward, could not hauehave that in-sight into this case,August. ad Vincentium. Epistol. 48. as Saint Austen, who was purposely consulted in it, and more industriously did …ift it, and discusse it. And that causeth him to shew, that many were drawne from the Circumcellians, to be good Catholikes, by violence which was offered them by the Magistrates. But he there requireth that there should be teaching ioyned to terror, and not most grieuous punishment to be inflicted without instruction. But to my point,Qui phreneticum ligat, & qui letharg… ̄ excitat, an. bobus molesius, ambos amat. Contra literas Petiliani Donatistae. lib. 2. He who bindeth a frantike man, and rowzeth him vp who is sicke of a lethargie, although he be troublesome to both, yet he loueth both. And elsewhere: If any lawes be made against you (speaking of the Donatistes who obiected, that it was not in any man to enforce their wils to his religion) you are not by them compelled to do well, but you are forbidden to do ill. For no man can do well vnlesse he choose to do so, vnlesse he louelove it, which consisteth in free-will: but the feare of punishments, albeit yet it hath not the delight of a good conscience, yet at the least it restraineth euill lustes within the closet of the thoughts. Intra clausira cogitationis. Tractat. 11. in Iohannē. Exufflatores Christi.And once more: When God will stirre vp the Magistrates against heretikes, against schismatikes, against wasters of the Church, against such as would blow off Christ, against blasphemers of Baptisme, let them not wonder: because God raiseth them vp, that Agar may be beaten by Sara. If any man would yet see farther in this learned Father, concerning that opinion,Retract. l. 2.5 he may find in his Retractations, that wheras once himselfe had beene minded, that it did not belong to the Magistrate, to compell men to the communion of the Orthodoxe: vponupon sounder experience, and more aduised consideration, he doth plainly retract it. Vpō all which we hold for an vndoubted truth, that the Prince hath a power in commanding & proclaiming for God & Gods religiō, & all exercise of the same, which as you hauehave heard I hauehave gathered from that act of the king of Niniue, imposing vponupon his a fast by open Proclamation.
8 Then to returne to him: in the next place it is said, that the Edict which was made, was by aduise of his Nobles. As that which was said before doth import vntounto vsus his zeale, so this implieth his wisedome, that to direct himselfe he refuseth not good counsell, & to purchase the more authoritie he ioyned in his stile his counsellers and great officers. And in ciuill affaires what can be more iudicious then to hearkē to the wise? then to listen vntounto many? Many eyes see more then one: many eares heare more thē one: many minds cōceiuing diuersly, do vtter most of vnderstāding. where counsel is not saith Salomō,Prou. 11.14 there the people shal fal: but health is where are many counsellers. Cap. 15.22.And, without counsell thoughts come to nothing; but in multitude of counsellers there is stablenesse. Prou. 20.18.And againe, Thoughts are strengthened by counsels, and by counsels are warres to be taken in hand. The impression of this matter hath wrought with all men of worth, with Dauid & with Salomon, whose Nobles and great captaines were at hand with their instructions: yea hath had place in all estates, as the Ephori in Sparta, the Areopagites in Athens, the Senatours in Rome did make manifest in old time: and in our age there is not the Russe, but hath his solemne Senate, not the Turke but hath his Bassas, who at all turnes may informe him. Now as that land is happie,Eccles. 10.17 where the Princes eate in time, for strength and not for drunkennesse, that is, are sober and temperate, so blessed is that Prince who hath such men about him, as may be right hands, not left hands,Exod. 18.21. men faithfull and fearing God, wise persons and hating couetousnesse: otherwise himselfe and all doth easily run to ruine.2. Chr. 22.3. Ahaziah the king of Iuda had a mother, and other kinsfolkes, who were of the house of Ahab for his counsellers, which turned in the end to his destructiō.Cap. 24.17. Ioas is ill aduised by the great men of his kingdome, which drew him to idolatrie, & brought sinne vponupon him,1. Reg. 12.10. & all the land besides. Roboams case is well knowne, what good greene heads did to him. Few kings hauehave stoode vpright, when they hauehave leaned on crooked proppes. It sheweth that they are weake, when they cannot find the deprauednesse or infirmitie of the other: but if themselues were able men, yet hauing none about them but silly or corrupted ones, or carelesse or vnfaithfull persons, many things must needes run to wracke, if men reputed wise hauehave conceiued things aright. Lampridius in the life of Alexander Seuerus,Lamprid. in vita Alexandri Seueri. citeth this out of the works of Marius Maximus, as an approoued truth, that the state is better, & a great deale safer, wherin the Prince is naught, if the Counsellers who be about him be good, then that wherin the friends of the Prince be euill men, although himself be good: for one who is amisse may easily be corrected by many which are right; but when many are depraued, it is hard for one to rectifie thē. Thē it is wel with that Prince, who being for his own part vertuously minded, hath other vertuous ones to assist him.
9 I might amplifie this by the example of Iustinus the Emperour, spoken of by Euagrius,Euagr. Hist. Eccles. 5 13. who being growne into much miserie, imputeth the cause of it to his Magistrates, and those great men who were about him: but my purpose is rather to remember, that the highest should much depend vponupon good counsell, and not thinking themselues to be disgraced thereby, as not being selfe-sufficient, but to repute it their greatest honour, to heare as well as to speake.Liu. lib. 22. That which the Romane Minutius said of himselfe and Fabius, is very true, that the best thing is to giuegive counsell: and he is but next the best, who can take it when other giuegive it: but he is a most miserable man, who can neither giuegive nor take. He is not the most eminent, whose weakenesse is such that he must onelyonly follow other men; but since none here can be absolute, as it is the highest glorie to giuegive, so to take it is no dishonour. Who was euer among the Romans more gracious for his person,Plutarch. An seni sit gerenda respubl. or glorious for his actes, then Scipio Africanus, and yet as Plutarke writeth, he so vsed his faithfull and true friend Laelius for his counseller, that some spared not to say, that Laelius was the Poet, and penner of all the play, and Scipio did but act it, and present it vponupon the stage. True wisedome had taught that honorable Generall, to be no way wanting to himselfe, howsoeuer other men would talke their pleasure of it. I could wish that in our age, persons of high esteeme, would so vse the help of their wise and faithfull friends, that they might oftentimes runne into so happie an errour. You see that he who commaunded Niniue did hold this rule; and the Spirit of God doth record it to the instruction of our age, and (if we will so receiue it as I hauehave expounded it before) to his exceeding commendation, that in so waightie a cause he would take the aduise of his Nobles. And yet to say what I thinke, it may not vnfitly be gathered, by those deedes which are reported of him in the former verse, that he himselfe stirred vp his Princes, and was as a spurre to them to giuegive assent to his Edict: howbeit to shew his mind to be temperate, and moderate, and humble vntounto men, as well as deuout to God, he ioyneth them with himselfe, as not failing to grace them, and honour them in their places. The ambitious man, and he who is desirous of much gaine agree in this one point, that they louelove to hauehave no fellowes. The man who is greedie vponupon money, excluding from himselfe all other companions, can in his priuate thought onelyonly, deuoure the greatest pray. And the hawtie and proud heart, being like to the iealous man in his iealousie, loueth not to communicate to other, the least part of that honour, which gladly he would appropriate to his owne actions. The more runneth to the boughes, the more the stocke is lessened:Nichol. Machiauel. Dis. in Liuium. lib. 2.3. shred all the boughes saith Machiauell, and the sap then going but one way, the bodie of the tree will prooue the greater. But is that the way to be honorable? The mightiest that euer were hauehave found it the truest glorie, that bearing the raines aright (for that must euer be looked to) they hauehave bene kings ouer kings, and raigned not ouer beggers, but ouer men of woorth. And God is better pleased, when good things shall be commaunded, first by the highest in place, and then after it shall be added, by the Lords spirituall and temporall, and by the assent of the commons: Stylus Parlamenti Angliae.And princes which are gracious do neuer grieue at this; and wise men do louelove that stile, when all is not appropriated to one, but there is a kind of parting. Plutarke in his state-precepts,Plutarch. in praeceptis reipubl. gerendae. telleth that when himselfe and another ioyned in office with him, were sent foorth as Proconsuls, in some businesses for Rome, and occasion so fell out that his fellow stayed by the way, so that all was done by himselfe: whē being againe returned, he was to make declaration of all things which he had done in his iourney, his owne father lessoned him before, that he shold not tell his tale in the singular number, but speake still plurally: not I went, but we went: and not I, but we said; assuring him that by this he should ease himselfe of much enuie, and by his faire behauiour be very louely and amiable. He was a wise father who taught thus, and he was a son much to be esteemed, who so inwardly embraced his good precept, that he thought of it many yeares afterward, & recorded it to be remembred of others. Now if it were wisedome and modestie in him so to do, then what humilitie was it, for the great king of Niniue to ioyne with him, I do not say his fellowes (for this great Monarke had none such) but his subiects in his stile, by the King and his Nobles. And this I hauehave gathered hitherto, frō the Preface or induction to this Proclamation: now a little while let vsus enter into the Edict it selfe.
Let neither man nor beast, &c.
10 It is good when an action is caried cleanly throughout, to be well and coherent both in matter and manner. Euen ceremonies and circumstances detract much from good causes, if there be a failing in them: but where is a shew of accidents, and the substance shall be defectiue,Diodor. Si…. Biblioth. 14 there all is but ridiculous. Diodorus Siculus telleth, that on a time Dionysius the great tyrant of Sicilie, according to the custome vsed in those dayes by men of much honour, did send to the games of Olympus, diuerse singers and Poets, who made so excellent musicke, that eueryevery one admired them, and commended them beyond measure. But afterward when the Poemes (which were the matter of most expectance) came to be rehearsed, they were so base and barren, that both they and their maister were scorned and derided by all men. That prooued a matter fit to be laughed at, because the Proeme was curious, and the maine did not answere to it. This king here in my text had deserued the like reproofe, if after all his preparation, not in a game of sport, as were those shewes at Olympus, but in the most earnest cause, which could touch him and his people, he had bene weake and vnperfect, when he came to the substance. If after his entertainment of the newes of the Prophets preaching, after the comming downe from his throne, after the putting off of his robe, after putting on of sackcloth, & sitting down in ashes, yea after charge of commanding his people to ioyne with him, and assembling of his Nobilitie, no other thing had come forth,Parturiunt montes nascetur ridiculus mus. but some mouse from a mountaine, some friuolous or vaine thing, this scorne might be taken vp, Much adoo about a trifle: much expected and nought performed. But here it is cleane contrarie: the precedents hauehave bene right, but the subsequent is admirable; such as few Christian Princes being taken vponupon the sudden, would hauehave equalled or matched, yea although they had bene brought vp all their dayes in the faith. For it is for a fast to be kept both from meate and sinne, for an abstinence in generall by men and brutish cattell, and for prayer in all vehemencie of spirit, to be ioyned with it. But now onelyonly of the fast.
11 When the wrath of God is to be appeased, the Scriptures propose vntounto vsus, as one thing most effectuall among many, the humbling of the bodie by abstaining from meat. And withall they mention this to vsus, as a meanes to stir vp the fauour of God toward vsus, to procure any thing needfull for vsus. The Israelites when they were distressed for the murther of their men,Iudic. 20.26. 2. Sam. 12.16 21. which were slaine downe by the Beniamites, wept and fasted all the day. When Dauids child was sicke, he wept and fasted for it.2. Chr. 20.3. Nehem. 9.1. When the enemies of the Iewes had inuaded his kingdome, Iehosaphat commaunded a publike fast to be kept. And so did Nehemiah of purpose to turne away that vengeance, which might iustly hauehave befallen them,Exod. 34.28. for marying of straunge wiues. This was exercised by Moses, and Elias, and our Sauiour Christ at such time,1. Reg. 19.8. Matth. 4.2. Luc. 2.37. as when great matters were to be attempted by them. And we find in the new Testament the renowmed vse of this, by persons which were most holy, as in Anna and Cornelius. And among those weapons wherewith Paule oppugned his enemies,Act. 10.30. 2. Cor. 6.6. were fastings and watchings. And this was frequē ted among men of fame in the Primitiue Church. When Arrius the heretike hauing an iniunction of the Emperour for it,Socrat. Hist. Eccles. 1.25 would needes come to the Communion, Alexander the good Bishop did betake himselfe to abstinence; and fasting did pray Christ Iesus, to take the matter into his owne hand, which accordingly was graunted vntounto him, to the destruction of the heretike both in soule and bodie.Lib. 7.22. Socrates rehearseth this as a most shining vertue in the younger Theodosius, that he spent much time in fasting. Many are the commendations which the Fathers giuegive vntounto it.Cyprian. de ieiunio Christi. Lib. 4. Epist. 4 As Saint Cyprian: By fasting the sinke of vice is dried vp: wantonnesse waxeth cold: concupisences grow faint, and pleasures like fugitiues runne away. And in another place he exhorteth vsus vntounto it: In imminent daungers let vsus sigh and grone, not with the voyce alone, but with fasting and teares, and all kind of deprecation. Tertulli. de Baptismo. August. in Psalm. 42.So Tertullian: Temptations which are incident vponupon fulnesse and immoderatnesse of belly, are choked by abstinence. And Saint Austen: Wilt thou hauehave thy prayer flye vp to God? then get thee two wings to it, Chry…o…om. Hon…l. 1. in Gene….that is fasting & almes. And Chrysostome vponupon Genesis: As the lighter ships do more swiftly passe ouer the sea, but contrariwise they which are too heauie laden are drowned, so fasting making the mind lighter, doth cause it to passe the sea of this life the more lightly, and to looke vp to heauen and heauenly things, and not to esteeme things present, but imagineth them to depart as shadowes and meaner things. But drunkennesse, and surfetting, &c.
12 Hitherto the Church of Rome and we do well agree, & both of vsus do like the fast of the men of Niniue here: but we go a little farther, and obserue that these men in this place mentioned, are forbidden to tast any thing, tast nothing nor drinke water. He doth not say, forbeare flesh, and feede on most daintie fish,Erasmus in Colloquio Militi… & Carthusiani. (as the Carthusian Monks do) and powre in wine withall: neither doth he say, eate of fruits, or sweet meats, but take heed of flesh, or of white meates, because they come from flesh; but he commandeth an entire abstinence. And that we do hold indeede to be an externall circumstance required in a fast, & maruell at the stupiditie of those who teach the contrarie. If God had esteemed sea-creatures before those of the land, certainely he would hauehave told vsus of it;Iohan. 21.3. or if he had forgotten it, yet S. Peter who was a fisher, and oftentimes did follow that trade, would at the least hauehave thought vponupon it, in some corner of some Epistle. But what reason can be imagined, why God should prefer the fish before the meat of the butcher? Saint Paule doth make no distinction, when he vseth the word flesh, applying it to fishes. There is one flesh of men, 1. Cor. 15.39and another flesh of beasts, and another of fishes, and another of birds. In this disputation I speake not of positiue lawes, which are made for common-wealths, but I honour them and reuerence thē, according to their due place: but here I discusse the institution of God, who neither directly nor by any consequēt, doth propose to vsus this difference. And concerning pampering of the flesh, which is many times obiected, it is no hard thing to prooue, from Phisitians, and Philosophers, and Historians old and new, yea by reason and experience, that fruits and roots, & fishes, are not any way inferiour to the most daintie flesh, & therfore are oftentimes bought at highrates & prices. But I will not pursue that argument. OnelyOnly thus much I may say, that the reproofe which Saint Austen vseth against the Manichees, doth fitly fall vponupon these men, sauing that those old heretikes did hold that for eueryevery day, which our Papists hold but for some daies.Augustin. de moribus Manichaeorum. lib. 2. But Saint Austen derideth those, when they thought that he was not more abstinent, who fed moderatly and sparingly, onelyonly vponupon salt swines flesh, then those who at their pleasure swilled in wine, and the purest iuyce of the most choise fruites: who did eate most fine cakes, and sweet meats of all makings, and rice, and garden fruites belayed with pepper and sugar, and the costly spice of the world. See whether in our time this be not a custome among some people, that if a man were disposed to Epicurize a little, he would not rather choose to fast as some hold fasting, then to feast at a sober banket. This is a blind superstition, and so palpably grosse and filthie, that if it. were not, that custome from old time had so preuailed, and diuerse of our countrimen did yet so hold it in their blindnesse, (and it is our dutie to seeke to win them) I should thinke my self very idle, and should partly be ashamed to speake of it in this place. The fasts in Scripture are pure abstinence: men eate nothing and drinke no water: but here they may eate and drinke, and be full and yet fast too. This is one of the grossest Paradoxes which the blind beast of Rome, that deceitfull whore of Babylon, doth broach vntounto her followers.
13 And yet poore soules they see it not, nor the fondnesse of that doctrine, that such and such dayes should be fasted, not for lawes sake and pollicie, but for religion and deuotion. I do maruell what sound warrant they can hauehave for that conclusion: for no such thing can be deriued from any place of Scripture. Heare S. Austens iudgement vponupon that matter:Aug. Epi. 86. If you aske my opinion in this point, I reuoluing it in my mind do find, that in the writings of the Euangelists and the Apostles▪ and in all that instrument which is called the new Testament, fasting is commanded. But what dayes we should not fast, and what dayes we should, I see it not defined by the precept of the Lord or the Apostles. And in the auncient Church they had another custome then is kept at this day.Origen. in Leuiticum. Homil. 10. Origene vponupon Leuiticus saith, that they had the fourth & sixth day of the weeke, wherein they solemnely fasted. Now to tye this, or the alteration from it, to be a case of religion, is a seruitude of all seruitudes, and a Babylonian bondage. The time of Lent I confesse, is a very auncient custome, but so farre from being found a point of faith and saluation, that the most approoued auncient histories,Euseb. Hist. Eccles. 5.24. tell how diuersely it was kept, one day, or two dayes, or seuen dayes, and by some for twenty dayes,Socrat. Hist. Eccles. 5.21. and by some other for fortie, by some coniunctim, by some diuisim, some abstaining from this foode, some from that, but that the Apostles left it (for so Socrates doth speake) to the liberty of the Church; nay to eueryevery mans mind and will. I would that our people vndestood this eueryevery where, that they might take things a…ight, ciuill orders to ciuill orders, and customes which were indifferent, for nothing else but indifferent, and not to put heauen and hell vponupon superstitious obseruances. True fasting is not of custome, but vponupon an especiall purpose, by the good motion of the mind.
14 Yet these are not the onelyonly errours, in the fasts of the Church of Rome, but this may be added to them, that commonly they respect the externall worke alone. But the Apostle telleth vsus,1. Tim. 4.8. that if there be nothing else, bodily exercise profiteth little. There must be a directing faith, and an vnderstanding knowledge which must make all acceptable. The end why it is done, doth much make or marre the matter: if it be to humble the body, to worke in it more obedience, so to practise spirituall things; if it be to testifie true deuotion, if to seeke to abate the Lords fury, this sheweth that all is right: but these other being for the most part ignorant, do thinke the thing barely done, to be a deseruing worke, & a meritorious action. And this thought being once receiued multiplieth euill on it selfe so far, that many in their superstition, do not feare to spill their body, that they may merite the more; and so macerate the flesh, that they make themselues vnfit,Seneca de Ira lib. 3.9. Corpus attenuatum & infirmum incumbit anim…. to performe such Christian duties, as otherwise they might do. They procure diseases to themselues, and impotency by reason of sicknesse, whereby they make their body which is the house of their minde, to sinke downe on their soule, and to lade it ouer heauily. Then that mind, which with alacrity might many wayes hauehave serued God, with impatiency peraduenture, but assuredly with much griefe, doth grone vnderunder the body. And so in steed of increasing, they diminish true deuotion. Hierome as it is easie to be gathered, alludeth to this, when he sayth,Hieronim. Epist. 10. Epist. secunda. that a little meate and a belly vvhichwhich is euer hungry, is preferred before fasting three dayes. And againe: Do thou impose on thy selfe such a measure of fasting, as thou art able to beare. Let thy fasts be pure and chast, and single and moderate, and not superstitious. And he addeth fully to that point, which I mentioned a little before, What doth it profit not to eate oyle, and to seeke out such troubles and difficulties of meates, carrets, pepper, nuts and dates, fine cakes and honey, and baked things? So Fulgentius giueth an item for fasting moderatly,Pulgen…. Episto… 3. A temperature is in such sort to be added to our fasts, that neither saturity do stirre vp and prouoke our body: nor immoderate abstinence vveaken it. But some other of the auncient hauehave not only dehorted it, but hauehave perstringed it with right seuere censures, and written against it.Athanas. de virginitate. As namely Athanasius, If thy enemy the Diuell do suggest into thy mind great exercises of deuotion, that thou mayest make thy body vnprofitable and vveake, do thou on the other side see that thy fasting hauehave a measure. He reputeth it for no better then a temptation of the Diuell, if it be excessiue. Saint Basile speaketh to this matter, most soundly and with much reason,Basil. de vera virginitate. I do not so beate downe my body, that I vveare it out vvith immoderate vvounds, and make it vnprofitable for seruice; but that is my onelyonly cause of chastising my body, that I may subdue it to seruice, and make it rightly obedient to his maister. But he vvho bringeth his seruant so vnderunder by hunger, that not onelyonly he is vnprofitable for the ministery of his maister, but is not sufficient for himselfe, vvhat else doth he, then make himselfe a seruant to his seruant? For it must needs be that the body being vnable to serue, and by infirmitie vvaxing faint, his maister must novv serue him, vvhile he must stand amased about the curing of the infirmity of the other. So farre Basile, who esteemeth the mind as the maister, and the body as the seruant, VntoUnto these I will onelyonly adde the iudgement of Saint Bernard,Bernard. ad fratres de monte Dei▪ who vttereth a most godly and sober doctrine. Watchings, fastings and such like do not hinder, but helpe, if they be done vvith reason and discretion. Which things if by fault of indiscretion they be so done, that either by the spirit fayling, or the body faynting, spirituall things be hindered, he vvho so doth, hath taken away from his body the effect of a good vvorke, from the spirite a good affection, from his neighbour a good example, from God his honour: he is a sacrilegious person, and guilty of all these things toward God. Not that (according to the meaning of the Apostle) this seemeth vnfit for a man, and be not decent and iust, that the head should sometimes ake in the seruice of God, vvhichwhich hath aked oft before in the vanitie of the vvorld, or that the belly should be hungry euen to croaping and roaring, Vsque ad rugitum.vvhichwhich hath bene filled oftentimes euen to vomiting; but a measure is to be vsed in all things. Affligendum non conterendum.The bodie is to be afflicted sometimes, but not to be quite vvorne out. See how grauely these learned fathers, inueigh against immoderate abstaining from necessarie things▪ and giuegive vsus to vnderstand, that we may feede sparingly and moderately, and yet serue God too, although sometimes there be an abstinence from all meate to be required.
15 I do vrge this doctrine so farre, for some few who yet remaine in our land here and there: but not for the common sort, who stay themselues inough from taking harme by abstayning. For a great part of men spend much of their time in gluttony and riot; and very few now fast, if it be not for want of meate. And herein our sensuality may be iustlie reprooued, that whereas there is such occasion offered, to study for the turning away of Gods iudgements (which appeare in sending famine and otherwise) and againe when whatsoeuer is spared, may find good vent by poore mens bellies, yet we liue not so temperately, as in reason we should. Surely the Almighty doth much threaten vsus, and therefore we should awake: and besides that, we enioy many things, the continuance of whom is very well worth the begging, as especially the Gospell, and health and peace, and a louely and gracious Prince: let vsus therefore not be so farre wanting to our selues, as to forget to pray that these may endure. And as here by the example of the Niniuites, there should in great cases be a great abstinence, so let eueryevery ma… ordinarily, so keepe vnderunder his body, that it may be fit for all celestiall and spirituall duties. And yet I do not thinke it conuenient, for vsus who liue in this countrey, to emulate and imitate the fasts of holy men in the Scriptures; I meane not, those of Moses and Elias, which were for forty dayes, and indeed were miraculous matters; but such as was that of the Iewes vnderunder Hester,Esth. 4.16. who did eate nothing nor drinke water, for three dayes and three nights; or of some other Christians▪ who as Saint Austen mentioneth,August. de mo ibus Ecclesiae Catholicae. did forbeare in like sort, being both men and women. The difference of climates for heate and cold, maketh the stomacke different, and that may be endured in hote countries, which in the cold cannot. Their inward heate is lesse, and therefore their appetite is not equall. Philosophers and Cosmographers do yeeld the reason of this, and why men eate more in the Northern countreyes, then in the Southerne, and do digest it more readily. And experience doth so farre witnesse this, that as Buchanan hath noted,Buchan. Hist. Scotiae li. 10. the French men do thinke that we of Britany, that is Englishmen and Scots, are great deuourers of flesh: so the Spaniards thinke of the French men; and the people of Africa do imagine so of the Spaniards. Then is it an vnequall match, for vsus that are coldly situated, in comparison of thē who liue nearer the Tropike, to imitate them in fasting. And this consideration together with a remembrance, that amating and feare of death, do vtterly quell the stomacke, giueth much light to that place,Act. 27.33. where it is written, that Paules company did abstaine for so many dayes together, in the daunger of a shipwrack. It is said that they continued fasting▪ and receiued nothing, which I vnderstand to be meant, that they receiued nothing by any set and orderly meale, or they receiued nothing in comparison of their ordinary feeding. And so much I thought good to speake concerning fasting, being occasioned thereunto by the deed of the Niniuites, and the Kings proclamation. This verse doth yeeld one thing more, that the cattell and beasts were inioyned here to the penance, which because it is offered againe, in the next verse, I do deferre it thereunto. In the meane time let vsus pray to God, that he will pardon vsus our negligence in our duty, and that he will stirre vp our spirits, partly by example here of these Niniuites, and partly by other in his word, to be fearefull of his displeasure, and to be willing to serue him, that after the expiring of this life, we may liue together with him, to whom with his blessed Sonne, and his most holy Spirit be glory for euermore.